For six days work may be done, but the seventh day is a Sabbath of complete rest, a day of sacred assembly. You must not do any work; wherever you live, it is a Sabbath to the LORD. For six days work may be doneThis phrase establishes the rhythm of work and rest that is foundational to the biblical understanding of time and labor. The Hebrew word for "work" is "מְלָאכָה" (melachah), which refers to occupational or creative work. This concept is rooted in the creation narrative where God worked for six days and rested on the seventh ( Genesis 2:2-3). Historically, this six-day workweek was a radical departure from the labor practices of surrounding cultures, emphasizing the dignity of work and the need for rest. It underscores the balance between human effort and divine provision, reminding believers that while work is necessary, it is not the ultimate purpose of life. but the seventh day is a Sabbath of complete rest
The term "Sabbath" comes from the Hebrew "שַׁבָּת" (Shabbat), meaning "to cease" or "to rest." This day of rest is not merely a cessation of labor but a sanctified time set apart for spiritual renewal and worship. The "complete rest" signifies a holistic pause, encompassing physical, mental, and spiritual rejuvenation. In the historical context, the Sabbath served as a sign of the covenant between God and Israel (Exodus 31:16-17), a perpetual reminder of God's creation and deliverance. For Christians, it prefigures the eternal rest found in Christ (Hebrews 4:9-10), encouraging believers to find their ultimate rest in Him. a sacred assembly
The Hebrew term for "sacred assembly" is "מִקְרָא קֹדֶשׁ" (miqra kodesh), indicating a holy convocation or gathering. This phrase highlights the communal aspect of the Sabbath, where the people of God come together to worship and hear His Word. It reflects the importance of community in spiritual life, as believers are called to encourage and edify one another (Hebrews 10:24-25). Historically, these assemblies were times of teaching, prayer, and celebration, reinforcing the identity and unity of God's people. In the Christian tradition, this concept is mirrored in the gathering of the church for worship and fellowship. You are not to do any work
This command reiterates the prohibition of work on the Sabbath, emphasizing the need for rest and trust in God's provision. The Hebrew phrase "לֹא תַעֲשׂוּ כָּל מְלָאכָה" (lo ta'asu kol melachah) underscores the totality of the rest required. It is a call to set aside the busyness of life and focus on spiritual matters. This cessation of work is a tangible expression of faith, acknowledging that God is the ultimate provider and sustainer. It challenges believers to prioritize their relationship with God over the demands of daily life, fostering a spirit of dependence and gratitude. wherever you live
This phrase, "בְּכֹל מוֹשְׁבֹתֵיכֶם" (bechol moshvoteichem), extends the commandment beyond the geographical boundaries of Israel, indicating its universal application for God's people. It signifies that the principles of Sabbath rest and worship are relevant regardless of location or circumstance. This universality points to the timeless nature of God's commandments and their applicability to all believers. It serves as a reminder that God's presence and blessings are not confined to a specific place but are available to His people wherever they are. it is a Sabbath to the LORD
The phrase "שַׁבָּת לַיהוָה" (Shabbat laYHWH) designates the Sabbath as belonging to the LORD, highlighting its divine origin and purpose. It is a day dedicated to honoring and glorifying God, a time to reflect on His goodness and faithfulness. This dedication to the LORD transforms the Sabbath from a mere day of rest into an act of worship and devotion. It calls believers to align their hearts with God's will, finding joy and peace in His presence. The Sabbath thus becomes a foretaste of the eternal rest and fellowship with God that awaits His people. Persons / Places / Events 1. MosesThe prophet and leader of the Israelites who received the laws from God, including the instructions for the Sabbath. 2. IsraelitesThe chosen people of God to whom the laws, including the Sabbath, were given. 3. SabbathA day of rest and sacred assembly, instituted by God as a sign of the covenant with His people. 4. The LORD (Yahweh)The covenant-keeping God who commands the observance of the Sabbath as a day dedicated to Him. 5. Sacred AssemblyA gathering for worship and rest, emphasizing community and devotion to God. Teaching Points The Principle of RestThe Sabbath teaches us the importance of rest in our lives. In a world that glorifies busyness, God calls us to pause and rejuvenate. Sacred Time with GodThe Sabbath is not just about physical rest but also about spiritual renewal. It is a time to focus on God, worship, and community. Obedience to God's CommandObserving the Sabbath is an act of obedience and trust in God's provision, acknowledging that He is in control. Community and WorshipThe sacred assembly aspect of the Sabbath emphasizes the importance of gathering with fellow believers for worship and encouragement. A Sign of CovenantThe Sabbath serves as a reminder of God's covenant with His people, a sign of His faithfulness and our identity in Him. Bible Study Questions 1. How does the concept of Sabbath rest challenge the current cultural emphasis on productivity and work? 2. In what ways can you incorporate a Sabbath rest into your weekly routine to ensure both physical and spiritual renewal? 3. How does the Sabbath serve as a reminder of God's provision and sovereignty in your life? 4. What are some practical ways to make your Sabbath a time of sacred assembly and community worship? 5. How does understanding the Sabbath as a sign of God's covenant deepen your relationship with Him and your identity as His follower? Connections to Other Scriptures Genesis 2:2-3The origin of the Sabbath is rooted in creation, where God rested on the seventh day, setting a pattern for humanity. Exodus 20:8-11The Ten Commandments reiterate the importance of keeping the Sabbath holy, linking it to God's creation rest. Mark 2:27-28Jesus teaches that the Sabbath was made for man, not man for the Sabbath, highlighting its purpose for human benefit and rest. Hebrews 4:9-10The Sabbath rest is a foreshadowing of the ultimate rest believers will find in Christ. People Ephah, Israelites, MosesPlaces TemanTopics Assembly, Complete, Convocation, Dwellings, Holy, Manner, Rest, Sabbath, Sacred, Seventh, Six, Solemn, Sort, Special, Therein, Wherever, WorshipDictionary of Bible Themes Leviticus 23:3 1653 numbers, 6-10
5057 rest, physical
5338 holiday
5386 leisure, nature of
5636 work, and rest
7429 Sabbath, in OT Leviticus 23:1-8 8270 holiness, set apart Library The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall …
Alexander Maclaren—Expositions of Holy ScriptureOf a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem, …
Rush Rhees—The Life of Jesus of Nazareth "But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict …
J. W. McGarvey—The Four-Fold Gospel Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 23:3 NIVLeviticus 23:3 NLTLeviticus 23:3 ESVLeviticus 23:3 NASBLeviticus 23:3 KJV
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